Sarvadarshanasangraha 15.46

15.46

upayann apayan dharmo vikaroti hi dharmiṇam/

"But surely if yoga is held to be the suppression of the modifications of the thinking principle, then as these modifications abide in the soul as themselves partaking of the nature of knowledge, their suppression, or in other words their 'destruction,' would also abide in the soul, since it is a principle in logic that the antecedent non-existence and destruction abide in the same subject as the counter-entity to these negations;[24] and consequently in accordance with the maxim, 'This newly produced character will affect the subject in which it resides,' the absolute independence of the soul itself would be destroyed." This, however, we do not allow; because we maintain that these various modifications which are to be hindered,[25] such as "right notion," "misconception," "fancy," "sleep," and "memory" (i. 6), are attributes of the internal organ (citta), since the power of pure intelligence, which is unchangeable, cannot become the site of this discriminative perception. Nor can you object that this unchangeable nature of the intelligent soul[26] has not been proved, since there is an argument to establish it; for the intelligent soul must be unchangeable from the fact that it always knows, while that which is not always knowing is not unchangeable, as the internal organ, &c. And so again, if this soul were susceptible of change, then, as this change would be occasional, we could not predicate its always knowing these modifications.